[187] Herodotus (III 116, IV 13, 27) speaks of a region in the extreme north of Europe or Asia which was said to be inhabited by gold-guarding griffins (χρυσοφύλακες γρύπες, cf. goldweard, Beow. 3082).
[188] Cf. the reference to the Gnomic verses quoted on p. [123], note.
[189] Epistola Synodi Carisiacensis ad Hludowicum regem Germaniae directa (Mon. Germ., Legum Sect. II, Capit. Reg. Franc., Tom. II, p. 432 f.).
[190] nos autem illos uidimus qui usque ad nostram aetatem durauerunt, qui huic rei interfuerunt et nobis uiua uoce ueraciter sunt testati quae audierunt atque uiderunt.
[191] Texts D, E, F. This entry seems to come from the Northumbrian Gesta, which were probably composed not very long afterwards. The last entry which we can trace is for the year 806.
[192] A curious light on the enormous strength ascribed to Beowulf is thrown by a passage in the Liber Monstrorum (cf. p. [24]). It is there stated that Hygelac (Beowulf's uncle) was of such immense size that no horse could carry him after he reached the age of twelve. His bones were shown as a marvel to visitors.
[193] The folk-tale represented by the second story may of course be derived ultimately from some ancient custom; cf. Beow. 26-52.
[194] Not, of course, personalities consciously invented by an individual brain; these must be classed under fiction. On the other hand myth must be held to include personifications of the heavenly bodies and natural phenomena—as (e.g.) in Gylfaginning, cap. 10 ff. (from Vafþrúðnismál, etc.), and certain Lithuanian folk-songs ('Dainos')—in so far at least as such personifications are of popular origin.